Howsoever
it be, the vanity of man's wisdom is here marked with eternal infamy by the Spirit of God; because, where it was principally resident, there was the darkness more thick.
Calvin Commentary - Acts - c
A great and grievous crime, yet too impudently forged.
Paul
? 252 "Per forum," through the market-place.
253 "Operam suam locare," hire out their assistance in.
254 "Donec ad vim inferendam sufficerent," until they were able to offer violence.
255 "Ut homines ad mutuous conflictus accendat," that it may inflame men to mutual conflict.
256 "Ad se benigne invitet," benignity invite us to himself.
257 "Tumultuanture," make a tumult.
107
Acts 17:5-10
? and Silas sought to erect the kingdom of Christ, which is spiritual. The Jews knew that this might be done without doing any injury to the Roman empire. They knew that they meant nothing less than to overthrow the public estate, or to take from Caesar his authority. Therefore, the Jews catch at the pretense of treason, that they may oppress the innocent with the envy of the crime alone. 258
Neither doth Satan cease at this day to blear men's eyes with such smokes and mists. The Papists know full well, and they be sufficiently convict before God, that that is more than false which they lay to our charge, That we overthrow all civil government; that laws and judgments are quite taken away; that the authority of kings if subverted by us; and yet they be not ashamed to the end they may make all the whole world offended with us, falsely to report that the Jews do not only allege that Caesar's commandments were broken, because Paul and Silas durst presume to alter and innovate somewhat in religion, but because they said there was another king. This crime was altogether forged; but if at any time religion enforces us to resist tyrannical edicts and commandments which forbid us to give due honor to Christ, and due worship to God; we may then justly say for ourselves, that we are not rebellious against kings, for they be not so exalted, that they may go about like giants to pull God out of his seat and throne. That excuse of Daniel was true, that he had not offen- ded the king, whereas notwithstanding he had not obeyed his wicked commandment, neither had he injured mortal man, because he had preferred God before him. So let us faithfully pay to princes the tributes which are due to them, let us be ready to give them all civil obedience; but if, being not content with their degree, they go about to pluck out of our hands the fear and worship of God, there is no cause why any should say that we despise them, because we make more account of the power and majesty of God.
8. They raised the multitude. We see how unjustly the holy men were handled. Because they had no place granted them to defend themselves, it was an easy matter to oppress them, though they were guiltless. We see, likewise, that it is no new matter for magistrates to be carried away with the rage of the people as with a tempest, especially when the injury toucheth those who are strangers and unknown, at whose hands they look for no reward; because they will not come in danger for nothing. For then they care not for reason or equity, neither do they hear the matter, 259 but one driveth forward another without any resistance, and all things are done out of order, as when they run unto some great fire. But it came to pass, by the singular goodness of God, that so great heat was stayed by and by; for so soon as the
258 "Sed colorem hunc malitiose obtendunt quaerendae invidiae causa. Non tanti erat apud Macedones religio, praesertim Judaica, ut ejus causa homines ignotos, protinus ad caedem raperent;" but maliciously use this pretext for the purpose of producing obloquy. There was not so much religion, especially Jewish, among the Macedonians, that for its sake they would hurry off strangers to execution. Omitted.
? 259 "Nec suscipitur causae cognitio," nor do theytake cognisance of the cause.
108
magistrates profess that they will know farther of the matter, the multitude is appeased; as- surance [security] is taken; and, at length, the matter is ended.
10. They sent them out to Berea. Hereby it appeareth that Paul's labor brought forth fruit in a small time; for though the brethren send forth him and Silas, yet they adjoin themselves as voluntary companions to their danger and cross by this duty. But the constancy of Paul is incredible, because, having had such experience of their stubbornness and malice of his nation, he doth never cease to try whether he can bring any to Christ, namely, seeing he knew that he was bound both to Jews and Gentiles, no injury of men could lead him away from his calling. So all the servants of Christ must so wrestle with the malice of the world, that they shake not off Christ's yoke with what injuries soever they be provoked.
Acts 17:5-10
? ? 109
Acts 17:11-15
? ? Acts 17:11-15
? 11. And those were noblemen among the Thessalonians, who had received the word with all readiness of mind, daily searching the Scriptures whether these things were so. 12. And many of them believed, and honest women which were Grecians, and men not a few. 13. But when the Jews of Thessalonica knew that Paul did also preach the word of God at Berea, they came thither also, moving the multitude. 14. And then straghtway the brethren sent forth Paul that he might go as it were unto the sea; but Silas and Timotheus remained there. 15. Moreover, those which guided Paul brought him even unto Athens; and when they had received commandment to Silas and Timotheus that they should come to him with speed, they departed.
? ? ? 11. Did excel in nobility. Luke returneth again unto the men of Thessalonica. The re- membrance of Christ might have been thought to have been buried by the departure of Paul, and surely it is a wonder that that small light, which began to shine, was not quite put out, and that the seed of sound doctrine did not wither away, which had need continually to be watered that it might spring up. But after Paul's departure, it appeareth how effectual and fruitful his preaching had been. For those who had only tasted of the first principles of godliness do nevertheless profit and go forward, though he be absent, and exercise themselves in the continual reading of the Scripture. And, first, Luke saith that they were of the chief families. For the nobility whereof he maketh mention is referred not unto the mind, but unto the nation. Some think that the men of Berea are compared with the men of Thessalon- ica, because he saith [? ? ? ? ? ? ? ? ? ? ? ? ? ], and not in the superlative degree [? ? ? ? ? ? ? ? ? ? ? ? ? ]. But I think that that manner of speech is usual and common among the Grecians, which the Latins could not so well digest. 260 Moreover, he had said a little before, that certain principal women believed at Thessalonica, and it is not to be thought that the men of Berea were preferred before those of this city. And there is a threefold reason why Luke maketh mention of their excellency of birth. We know how hardly men came down from their high degress, what a rare matter it is for those who are great in the world to undertake the reproach of the cross, laying away their pride, and rejoice in humility, as James commandeth, (James 1:10. )
Therefore Luke commendeth the rare efficacy and working of the Spirit of God, when he saith that these noblemen were no whit hindered by the dignity of the flesh, but that embracing the gospel, they prepared themselves to bear the cross, and preferred the reproach of Christ before the glory of the world. Secondly, Luke meant to make known the glory of the world. Secondly, Luke meant to make known unto us, that the grace of Christ standeth
? 260 "Quae Latinis auribus esset durior," which would have sounded harsher to Latin ears.
110
Acts 17:11-15
? open for all orders and degrees. In which sense Paul saith, that God would have all men saved, (1 Timothy 2:4;) lest the poor and those who are base do shut the gate against the rich, (though Christ did vouchsafe them the former place. ) Therefore we see that noblemen, and those who are of the common sort, 261 are gathered together, that those who are men of honor, and which are despised, grow together into one body of the Church, that all men, in general, may humble themselves, and extol the grace of God. Thirdly, Luke seemeth to note the cause why there were so many added, and the kingdom of Christ was, in such short time, so spread abroad and enlarged at Thessalonica; to wit, because that was no small help, that chief men, and men of honor, did show other men the way, because the common sort is for the most part moved by authority. And though this were no meet stay for faith and godliness, yet is it no strange thing for God to bring the unbelievers (who wander as yet in error) to himself, by crooked and byways. 262
Received the word. This is the first thing which he commendeth in the men of Thessalon- ica, that with a willing and ready desire they received the gospel. Secondly, that they con- firmed their faith 263 by diligent inquisition; so that their faith and godliness are commended in the beginning for forwardness, 264 and in process they are praised for their constancy and fervent desire they had to profit. And surely this is the first entrance into faith that we be ready to follow, and that, abandoning the understanding and wisdom of the flesh, 265 we submit ourselves to Christ, by him to be taught and to obey him. Also Paul himself, in ad- orning the Thessalonians with this title, doth agree with Saint Luke, (1 Thessalonians 2:13. )
As touching the second member, this diligence is no small virtue, whereunto Luke saith the faithful were much given for confirmation of their faith. For many who at the first break out 266 give themselves straightway to idleness, while that they have no care to profit, and so lose that small seed 267 which they had at the first.
But two inconveniences 268 may be in this place objected; for it seemeth to be a point of arrogancy in that they inquire that they may judge; and it seemeth to be a thing altogether disagreeing with that readiness whereof he spake of late; secondly, forasmuch as inquisitions is a sign of doubtfulness, it followeth that they were before endued with no faith, which hath always assurance and certainty joined and linked with it. Unto the first objection I answer,
? 261 "Nobiles et plebeios," that nobles and plebeians.
262 "Per obliquas vias," through winding paths.
263 "Quotidie," daily.
264 "Initio a promptitudine," at the commencement for promptitude or readiness.
265 "Proprio carnis sensu," our own carnal sense.
266 "Ebulliunt," spring forth.
267 "Fidei semen," seed of faith.
268 "Absurdo," absurdities.
111
Acts 17:11-15
? that Luke's words ought not so to be understood, as if the Thessalonians took upon them to judge, or as though they disputed whether the truth of God were to be received; they did only examine Paul's doctrine by the rule and square of the Scripture, even as gold is tried in the fire; for the Scripture is the true touchstone whereby all doctrines must be tried. If any man say that this kind of trial is doubtful, forasmuch as the Scripture is oftentimes doubtful, and is interpreted divers ways, I say, that we must also add judgment of the Spirit, who is, not without cause, called the Spirit of discretion, [discernment. ] But the faithful must judge of every doctrine no otherwise then out of, and according to, the Scriptures, having the Spirit for their leader and guide. And by this means is refuted that sacrilegious quip [quibble] of the Papists, Because there can be nothing gathered certainly out of the Scriptures, faith doth depend only upon the determination of the Church. For when the Spirit of God doth commend the men of Thessalonica, he prescribeth to us a rule in their example. And in vain should we search the Scriptures, unless they have in them light enough to teach us.
Therefore, let this remain as a most sure maxim, that no doctrine is worthy to be believed but that which we find to be grounded in the Scriptures. The Pope will have all that received without any more ado, whatsoever he doth blunder out at his pleasure; but shall he be pre- ferred before Paul, concerning whose preaching it was lawful for the disciples to make in- quisition? And let us not that this is not spoken of any visured [pretended] Council, but of a small assembly of men, whereby it doth better appear that every man is called to read the Scriptures. So likewise, making of search doth not disagree with the forwardness of faith; for so soon as any man doth hearken, and being desirous to learn, doth show himself attent- ive, he is now bent and apt to be taught, though he do not fully 269 give his consent. For example's sake, an unknown teacher shall profess that he doth bring true doctrine: I will come, being ready to hear, and my mind shall be framed unto the obedience of the truth. Nevertheless, I will weigh with myself what manner [of] doctrine it is which he bringeth; neither will I embrace anything but the certain truth, and that which I know to be the truth. And this is the best moderation, when, being fast bound with the reverence of God, we hear that willingly and quietly which is set before us, as proceeding from him. Nevertheless, we beware of the seducing subtilty of men; neither do our minds throw themselves headlong with a blind rage 270 to believe every thing without advisement. Therefore, the searching mentioned by Luke doth not tend to that end that we may be slow and unwilling to believe, but rather readiness with judgment is made the mean between lightness and stubbornness.
Now must we answer the second objection. Faith is contrary to doubtfulness: he which inquireth doubteth; therefore it followeth, that forasmuch as the Thessalonians inquire and
? 269 "Statim plane," plainly, and at once.
270 "Caeco levitatis impetu," with a blind and giddy impulse.
112
Acts 17:11-15
? make search touching the doctrine of Paul, they were void of faith as yet. But the certainty of faith doth not hinder the confirmation thereof. I call that confirmation when the truth of God is more and more sealed up in our hearts, whereof, notwithstanding, we did not doubt before. For example's sake, I hear out of the gospel that I am reconciled to God through the grace of Christ, and that my sins are purged [expiated] through his holy blood: there shall be some testimony uttered which shall make me believe this. If afterward I examine and search the Scriptures more thoroughly, I shall find other testimonies oftentimes which shall not only help my faith, but also increase it and establish it, that it may be more sure and settled. In like sort, as concerning understanding, faith is increased by reading the Scriptures. If any man object again, that those men do attribute but small authority to Paul's doctrine, who search the Scriptures whether these things be so, I answer, that such are the proceedings of faith, that they sometimes seek for that in the Scripture whereof they are already persuaded by God, and have the inward testimony of the Spirit. And Luke doth not say that the faith of the Thessalonians was in all points perfect; but he doth only declare how they were brought to Christ, 271 and how they did profit in faith, until the absolute building of godliness might be erected among them.
12. And many believed. This is not referred unto the sentence next going before, as if those of whom he spake began to believe, making choice of some of them: for that were an absurd thing. But Luke's meaning is, because many were added by their example, the Church was increased in that city. And hitherto hath Luke declared the first beginning of the church of Thessalonica, lest any man should think that Paul's labors did perish through his sudden and violent departure; for unless I be much deceived, he showeth for this purpose what fruit his preaching brought forth in the other city, before he came to the exile of Berea.
13. And when the Jews. We see how the Jews were carried to and fro with such hatred of the gospel as could never be appeased. For they do not only expel Christ furiously when he is offered unto them at home; but when they hear that he is preached elsewhere, they run thither like mad men. But we must not so much in this place consider the fury of the nation as the desperate malice of Satan, who pricketh forward those which be his to trouble the kingdom of Christ, and to destroy man's salvation; and he useth them as fans to raise sedition. Wherefore, let us know, that when at this day so many furious enemies do set themselves against the faithful ministers of Christ, it is not men which procure the war, but it is Satan, the father of lying, who doth go about all these things that he may overthrow the kingdom of Christ. (John 8:44. ) And though there be not always the same form in fighting and en- countering, yet will Satan never cease to make weary those whom he knoweth to serve Christ faithfully, either with open war, or secret lying in wait, or domestical combats.
? ? 271 "Qualiter initiati fuerint Christo," how they were initiated in Christ.
113
Acts 17:16-21
? ? Acts 17:16-21
? 16. And as Paul waited for them at Athens, his spirit was sore grieved in him, forasmuch as he saw the city given to idolatry. 17. Therefore he disputed in the synagogue with the Jews and religious men, and in the market daily with those which lit upon him. 18. And certain Epicures [Epicureans,] and philosophers of the Stoics, disputed with him, and some said, "What will this babbler say? and other some, He seemeth to be a declarer of new devils, [or gods,] because he preached to them Jesus and the resurrection. 19. And when they had caught him, they led him to Mars' Street, saying, May we know what new doctrine this is which thou utterest? 20. For thou bringest certain new things to our ears: Therefore, we will know what these things mean. 21. And all the men of Athens, and the strangers which were there, gave themselves to nothing else but to speak or hear some new thing.
? ? ? 16. Was sore grieved. Though Paul, whithersoever he came, did stoutly execute that function of teaching which he knew was enjoined with him, yet Luke showeth that he was more incensed and moved at Athens, because he saw idolatry reign more there than in any other place for the most part. The whole world was then full of idols; the pure worship of God could be found nowhere; and there were everywhere innumerable monsters of super- stitions, but Satan had made the city of Athens more mad than any other city, so that the people thereof were carried headlong with greater madness unto their wickedness and per- verse rites. And this example is worth the noting, that the city, which was the mansion-house of wisdom, the fountain of all arts, the mother of humanity, did exceed all others in blindness and madness. We know with what commandments witty and learned men did set forth the same, and she had conceived so great good liking of herself that she counted those rude 272 whom she had not polished. But the Holy Ghost condemning the whole world of ignorance and blockishness, saith that those masters of liberal sciences were bewitched with an un- wonted madness. Whence we gather what man's wit can do in matters which concern God. Neither need we doubt of this, but that the Lord suffered the men of Athens to fall into ex- treme madness, that all the world might learn by them, and that they might teach all ages that the foresight and wit of man's mind being holpen with learning and instruction, doth altogether dote, and is mere foolishness when it cometh to the kingdom of God. They had undoubtedly their cloaks and colors, wherewith they did excuse their worshippings, how preposterous and corrupt soever they were. And yet, notwithstanding, it is certain that they did not only deceive men with childish and frivolous toys, but that they themselves were deluded shamefully with gross and filthy jugglings, as if they were deprived of common
? 272 "Barbaros," barbarians.
114
sense, and were altogether blockish and brutish. And as we learn what manner [of] religion proceedeth from man's understanding, and that man's wisdom is nothing else but a shop of all errors, so we may know that the men of Athens, being drunk with their own pride, did err more filthily than the rest. The antiquity, the pleasantness, and beauty of the city, did puff them up, so that they did boast that the gods came thence. Therefore, forasmuch as they did pull down God from heaven, that they might make him an inhabitant of their city, it was meet that they should be thrust down into the nethermost hell.
Howsoever it be, the vanity of man's wisdom is here marked with eternal infamy by the Spirit of God; because, where it was principally resident, there was the darkness more thick. Idolatry did reign most of all there; and Satan carried men's minds to and fro more freely by his mocks and juggling.
Now, let us come unto Paul. Luke saith, forasmuch as he saw the city so given to idolatry, his spirit waxed hot, or was moved. Where he doth not attribute unto him indignation only, neither doth he only say that he was offended with that spectacle, but he expressed the un- wonted heat of holy anger, which sharpened his zeal, so that he did address himself more fervently unto the work. And here we must note two things. For in that Paul was wroth when he saw the name of God wickedly profaned, and his pure worship corrupted, he did thereby declare, that nothing was to him corrupted, he did thereby declare, that nothing was to him more precious than the glory of God. Which zeal ought to be of great force among us, as it is in the Psalm, (Psalm 69:9,) "The zeal of thine house hath eaten me up. " For it is a common rule of all the godly, that so soon as they see their heavenly Father blas- phemed, they be sore vexed, as Peter teacheth that the godly man Lot, because he could not cure most filthy facts, did vex his heart, (2 Peter 2:8. ) And teachers must, above all others, be fervent, as Paul saith, that he is jealous that he may retain the Church in true chastity, (2 Corinthians 11:2. ) And those who are not touched when they see and hear God blasphemed, and do not only wink thereat, but also carelessly pass over it, are not worthy to be counted the children of God, who at least do not give him so much honor as they do to an earthly father. Secondly, we must note that he was not so grieved, that being cast down through despair, he was quite discouraged, as we see most men to be far from waxing hot, or being moved, when they see the glory of God wickedly profaned, that in professing and uttering sorrow and sighing, they do, notwithstanding, rather wax profane with others than study to reform them. Nevertheless, they have a fair cloak for their sluggishness, that they will not procure any tumult when they are like to do no good. 273 For they think that their attempts shall be in vain if they strive against the wicked and violent conspiracy of the people. But Paul is not only not discouraged with wearisomeness, neither doth he so faint by reason of the hardness of the matter, that he doth cast from him his office of teaching; but he is pricked forward with a more sharp prick to maintain godliness.
273 "Quod nolint sine profectu tumultuare," that they are unwilling to excite tumult to no good purpose.
115
Acts 17:16-21
? ? Acts 17:16-21
? 17. With the Jews and religious men. It was an ordinary thing with Paul, wheresoever the Jews had synagogues, there to begin, and to offer Christ to his own nation. After that he went to the Gentiles, who, having tasted of the doctrine of the law, though they were not as yet thoroughly nousled up in [imbued with] true godliness, did, notwithstanding, worship the God of Israel, and being desirous to learn, did not refuse those things which they knew were taken out of Moses and the prophets; and because such aptness to be taught was an entrance unto faith, yea, was a certain beginning of faith, the Spirit vouchsafeth them an honorable title, who being only lightly sprinkled with the first rudiments, drew nearer unto the true God; for they be called religious. But let us remember that all the religion of the world may be brought to nought. Those are called worshippers of God spiritually who gave their name to the God of Israel. Religion is attributed to them alone; therefore there remaineth nothing else for the rest but the reproach of atheism, howsoever they toil and moil 274 in superstition. And that for good considerations; for of whatsoever pomp the idolaters make boast, if their inward affection be examined, there shall be nothing found there but horrible contempt of God, and it shall appear that it is a mere feigned color wherewith they go about to excuse their idols.
18. They reasoned with him. Luke addeth now that Paul had a combat with the philo- sophers; not that he set upon them of set purpose, forasmuch as he knew that they were even born only to brawl and cavil; but he was enforced to enter such a conflict contrary to his purpose, as Paul himself commandeth godly teachers to be furnished with spiritual weapons, wherewith they may valiantly defend the truth if any enemies set themselves against it, (Titus 1:9. ) For it is not always in our choice to make choice of those with whom we will deal; but the Lord doth often suffer stubborn and importunate men to arise to exercise us, that by their gainsaying the truth may more plainly appear. Neither is it to be doubted but that the Epicures, [Epicureans,] according to their wonted frowardness, did trouble the holy man; and that the Stoics, trusting to their subtile quips and cavils, did stubbornly deride him; 275 yet the end shall show that he did not dispute sophistically, neither was he carried away unto any unprofitable and contentious disputation, but did observe that modesty which he himself commandeth elsewhere. And thus must we do, that by refuting meekly and modestly vain cavillings, we may utter that which is sound and true; and we must always avoid this danger, that ambition or desire to show our wit do not unwrap us in superfluous and vain contentions.
Furthermore, Luke maketh mention of two sects, which, though they were the one contrary to the other, 276 had, not withstanding, their contrary vices. The Epicures [Epicur-
? 274 "Anxie se torqueant," anxiously torment themselves.
275 "Contumaciter insultaverint," did contumaciously insult him.
276 "Ex diametro inter se essent oppositae," were diametrically opposed to each other.
116
Acts 17:16-21
? eans] did not only despise liberal arts, but were also open enemies to them. Their philosophy was to feign that the sun was two feet broad, that the world was made ex atomis, [of atoms,] (or of things which were so small that they could not be divided or made smaller,) and by deluding men thus, to blot out the wonderful workmanship which appeareth in the creation of the world. If they were a thousand times convict, they were as impudent as dogs. Though they did, in a word, confess that there be gods, yet they did imagine that they were idle in heaven, and that they were wholly set upon pleasure, and that they were blessed only because they were idle. As they did deny that the world was created by God, as I have said of late, so they thought that man's affairs were tossed to and fro without any governing, and that they were not governed by the celestial providence. Pleasure was their felicity, 277 not that un- bridled and filthy pleasure; yet such as did more and more corrupt men by her enticements, being already, of their own accord, bent to pamper the flesh. They counted the immorality of their souls but a fable, whereby it came to pass that they gave themselves liberty to make much of their bodies.
As for the Stoics, though they said that the world was subject to the providence of God, yet did they afterwards, through a most filthy surmise, or rather doting, corrupt that point of their doctrine. For they did not grant that God did govern the world by counsel, justice, and power, but they forged a labyrinth of the compass or agreement of the causes, that God himself being bound with the necessity of fate or destiny, might be carried violently with the frame of heaven, as the poets do tie and fetter their Jupiter with golden fetters, because the Fates or Destinies do govern when he is about something else. Though they placed felicity [the chief good] in virtue, they knew not what true virtue was, and they did puff up men with pride, 278 so that they did deck themselves with that which they took from God. For though they did all abase the grace of the Holy Ghost, yet was there no sect more proud. They had no other fortitude, but a certain rash and immoderate fierceness. 279
Therefore there was in Paul wonderful force of the Spirit, who standing amidst such beasts, which sought to pull him to and fro, stood firm in the sound sincerity of the gospel, and did valiantly withstand and endure, as well the dogged malapertness [petulance] of the former sect, as the pride and crafty cavillings of the other. And hereby we see more plainly what small agreement there is between the heavenly wisdom and the wisdom of the flesh. For though the whole multitude were offended with the gospel, yet the philosophers were captains and standard-bearers in assaulting the same. For that did principally appear in them which Paul himself speaketh of the wisdom of the flesh, that it is an enemy to the cross
? 277 "Summum bonum," the supreme good.
278 "Superba confidentia," with proud confidence.
279 "Ferrea immanitus," iron-hearted cruelty.
117
Acts 17:16-21
? of Christ, (1 Corinthians 1:26,) so that no man can be fit to learn the principles of the gospel unless he first abandon the same.
Other some said. Luke setteth before us two sects of men, which both were far from godliness; and yet the one sort is worse than the other. Those who are desirous to hear that again which they call new, first, they are moved not with any desire to learn, but with vain curiousity; secondly, they think unhonorably of the Word of God, is that the count it profane novelty; yet because they give ear, and that being in doubt until they may know farther of the matter, they are not quite past hope. But the rest who proudly refuse that which is offered, yea, condemn it reproachfully, do shut the gate of salvation against themselves. For this railing did proceed from monstrous pride; what meaneth this babbler? Because they neither vouchsafe to hear Paul, and also reproachfully refuse him, as if he were some common jester. 280 Moreover, they do not loathe his doctrine through rash zeal, but do openly tread under foot that which is brought unto them concerning religion, though as yet they know it not; because these are ashamed to learn any thing of a base and obscure fellow, who had hitherto professed themselves to be teachers of all the whole world.
A declarer of new devils. They do not take devils [deities] in evil part, as the Scripture useth to do; but for the lesser gods or angels, who they thought were in the midst between the highest God and men, whereof Plato maketh mention oftentimes. As touching the sum of the matter, we must note that those things which Paul spake concerning Christ and the resurrection seemed to them to be new devils. Whence we gather, that our faith is principally distinguished and discerned from the superstitions of the Gentiles by these marks; because it setteth forth Christ to be the sole Mediator; because it teacheth us to seek for salvation only at his hands; because it commandeth us to seek remission of our sins in his death, whereby we may be reconciled to God; because it teacheth that men are renewed and fash- ioned again by his Spirit, who were before profane, and slaves to sin, that they may begin to live righteously and holy. Again, because from such beginnings as do plainly declare that the kingdom of God is spiritual, it lifteth up our minds at length unto the hope of the resur- rection to come. For as concerning other things, though the philosophers do not reason purely, yet they say somewhat. Yea, they speak much concerning eternal life and the immor- tality of the soul; but as touching faith, which showeth free reconciliation in Christ; and re- generation, whereby the Spirit of God doth restore in us the image of God; concerning calling upon God, and the last resurrection, not a word.
19. They brought him to Mars' Street. Though this verse a place appointed for judgment, yet Luke doth not mean that Paul was brought before the seat of the judges, that he might plead his cause before the judges of Mars' Street. 281 But that he was brought thither, where
? 280 "Trivialis nugator," silly or paltry trifler.
281 "Areopagitis," the Areopagites.
118
Acts 17:16-21
? was most commonly a great assembly of people, that the serious disputation might be had before a great and famous audience. And admit we grant that he was brought before the judgment-seat, yet the end doth declare that he was not presented to the judges, but that he had free liberty to speak as before an audience. And that which followeth shortly after, touching the nature and conditions [manners] of the men of Athens, doth sufficiently declare that their curiosity was the cause; that Paul had such audience given him, that he had such a famous place granted him to preach Christ in, that so many came together. For in any other place it had been a crime worthy of death, to speak in the market or in any other public place, having gathered a company of people together; but there, because those who did carry about trifles had liberty granted them to prate, by reason of the immoderate desire they had to hear news, Paul was permitted to intreat of the mysteries of faith, being requested.
Gave themselves to nothing else. The two vices which Luke reciteth do almost go together. For it falleth out seldom that those who are desirous of novelties are not also babblers. For that saying of Horace is most true, "Fly a demander of questions, for the same is also a blab. " And surely we see that curious men are like rent barrels. 282 Furthermore, both vices came of idleness; not only because the philosophers spent whole days in disputing, but because the common sort was too much set upon novelty; neither was there any craftsman so base there, which would not thrust in himself to set in order the status of Grecia. And surely that which Luke saith here is witnessed by all writers, both Greek and Latin, that there was nothing more light, covetous, or froward than that people. Wherefore, there could never be any certain government set down in that city, which was, notwithstanding, the mistress of sciences. Therefore, in principal power, 283 they had, notwithstanding, no long liberty; neither did they ever cease off from attempting things and making many hurly-burlies, until they brought themselves and all Grecia to utter ruin. For when their state was decayed, yet did not they forsake their boldness. Therefore, Cicero doth laugh at their folly, because they did no less fiercely set forth their decrees then, than when they were lords over Grecia. Now, though there were small hope to do any good among curious men, yet Paul did not neglect the opportunity, if, peradventure, he might gain some of a great company to Christ. Neither was this any small praise for the gospel in the most noble place of the city, and, as it were, in a common theater, to refute and openly to reprove all forged and false worshippings, which had reigned there even until this day.
? ? 282 "Doliis pertusis," broken, leaking casks.
283 "In summa potentia," though in supreme power, (an independent state. )
119
Acts 17:22-25
? ? Acts 17:22-25
? 22. And, standing in the midst of Mars' Street, he saith, Men of Athens, I see you in all things, as it were, more superstitious. 23. For, passing by and beholding your manner of worshipping, I found also an altar wherein was written, To the Unknown God. Therefore, whom you worship ignorantly, him do I preach unto you. 24. God, who hath made the world, and all things which are therein, seeing he is Lord both of heaven and earth, dwelleth not in temples made with hands: 25. Neither is he worshipped with man's hands, needing any thing, seeing that he giveth to all life and breath through all things.
? ? ? 22. Men of Athens. We may divide this sermon of Paul into five members. For though Luke doth only briefly touch those things which he set down in many words, yet I do not doubt but that he did comprehend the sum, so that he did omit none of the principal points. First, Paul layeth superstition to the charge of the men of Athens, because they worship their gods all at a very venture; 284 secondly, he showeth by natural arguments who and what God is, and how he is rightly worshipped; thirdly, he inveigheth against the blockishness of men, who, though they be created to this end, that they may know their Creator and Maker, yet do they wander and err in darkness like blind men; fourthly, he showed that nothing is more absurd than to draw any portraiture of God, 285 seeing that the mind of man is his true image; in the first place, he descendeth at length unto Christ and the resur- rection of the dead. For it was requisite to handle those four points generally, before he did descend unto the faith of the gospel.
As it were, more superstitions. The Grecians do oftentimes take [? ? ? ? ? ? ? ? ? ? ? ? ? ] in good part; notwithstanding it doth sometimes signify immoderate fear, wherewith superstitious men do carefully torment themselves, whilst that they forge to themselves vain doubts. And this seemeth to be the meaning of this place, that the men of Athens pass all measure in worshipping God, or that they do not perceive what manner [of] work moderation should be; as if he should say, that they deal very undiscreetly in that they weary themselves in going byways. Thus much touching the words; now to the matter. He proveth by this one reason, that all the worshippings of the men of Athens are corrupt, because they be uncertain what gods they ought to worship, because they take in hand rashly and unadvisedly divers rites, and that without measure. For in that they had set up an altar to the unknown God, it was a token that they knew no certainty. They had, indeed, a great company of gods whereof they spake much, but when they know nothing of the true divinity. Furthermore, whosoever doth worship God without any certainty, he worshippeth his own inventions instead of
? 284 "Fortuito," fortuitously.
285 "Deum statuis vel picturis figurare," to figure God by picture or statues.
120
Acts 17:22-25
? God. Howsoever credulous men do flatter themselves, yet neither doth God allow any religion without knowledge and truth, neither ought it to be counted holy and lawful. Yea, how proud soever they be, yet because they doubt 286 in their consciences, they must needs be convict by their own judgment. For superstition is always fearful, and doth ever know and then coin some new thing.
Therefore we see how miserable their condition is who have not the certain light of the truth, because they do both always doubt in themselves, and lose their labor before God. Notwithstanding, we must note that the unbelievers, whilst that they sometimes make themselves blind through voluntary stubbornness, and are sometimes amidst divers and manifold doubts, [yet] strive and fight with themselves. Oftentimes they do not only flatter themselves, but if any man dare mutter against their folly, they rage cruelly against him; the devil doth so bewitch them, that they think nothing to be better than that which pleaseth them. Nevertheless, if there arise any doubt, if any seducer put up his head, if any new folly [delirium] begin to appear, they do not only waver, being in doubt, but also of their own accord offer themselves to be carried hither and thither. Whereby it appeareth, that neither in judgment, neither in quiet state of mind, they stay and rest in the common custom of worshipping God, but that they droop like drunken men. But carefulness and doubtfulness, [anxiety,] which doth not suffer the unbelievers to flatter and please themselves, is better than amazedness. 287 Finally, though superstition be not always fearful, yet forasmuch as it is inwrapt in divers errors, it disquieteth men's minds, and doth prick them with divers blind torments. This was the cause that the men of Athens did mix their domestical gods (whom they thought they knew, because in their vain opinion they had invented them) with unknown gods. For thereby appeareth their unquietness, because they confess that they have not as yet done as they ought, when they have done sacrifice to the familiar 288 gods, which they had received of their fathers, and whom they called their country gods. 289 Therefore, to the end Paul may pluck out of their minds all vain and false persuasions, he taketh this maxim, that they know not what they worship, neither have they any certain divine power, [deity. ] For if they had known any god at all, being content with him, they would never have fallen away unto unknown gods, forasmuch as the knowledge of the true God alone is sufficient for the abolishig of all idols.
23. To the unknown God. I can well grant that this altar was dedicated to all strange gods; yet I cannot yield to that which Jerome saith, that Paul did, by a certain holy wiliness, attribute that to one God which was written of many. For seeing the superscription [inscrip-
? 286 "Perplexi haerent," remain perplexed.
287 "Tali stupore magis tolerabilis est," is more tolerable than such stupor.
288 "Popularibus," popular.
289 "Indigetas et patrios," native and country gods.
121
Acts 17:22-25
? tion] was common in every man's mouth, there was no place for subtilty, [craft;] why did he then change the plural number? Surely, not that he might deceive the men of Athens, but because the matter did so require, he said, that he brought doctrine concerning an un- known god. And after he hath showed that they are deceived, because they knew not what god thee ought to worship, and had no certain godhood in a great leap of gods, he doth now insinuate himself, and doth purchase favor for his doctrine. Because it was an unjust thing to reject that which was uttered concerning a new god, to whom they had already given over themselves; and it was far better first to know him, than rashly to worship him whom they knew not. Thus doth Paul return again to that principle, that God cannot be worshipped rightly unless he be first made known.
But here may a question be moved: how he saith that God was worshipped at Athens, who doth refuse all worshippings which are not agreeable to the prescript of his law, yea, he pronounceth that all that is idolatry which men invent without his Word? If God allow no worship but that which is agreeable to his Word, how doth Paul give this praise to men, who did dote without measure that they worshipped God? For Christ, in condemning the Samaritans, is content 290 with this one principle, in that they worship God without know- ledge, (John 4:22;) and yet they did boast that they worshipped the God of Abraham. Then, what shall we say of the men of Athens, who, having buried and quite put out the remem- brance of the true God, had put in place of him Jupiter, Mercury, Pallas, and all that filthy rabble? I answer, that Paul doth not in the place commend that which the men of Athens had done; but taketh from their affection, though it were corrupt, free matter for teaching.
24. God, who hath made the world. Paul's drift is to teach what God is. Furthermore, because he hath to deal with profane men, he draweth proofs from nature itself; for in vain should he have cited 291 testimonies of Scripture. I said that this was the holy man's purpose, to bring the men of Athens unto the true God. For they were persuaded that there was some divinity; only their preposterous religion was to be reformed. Whence we gather, that the world doth go astray through bending crooks and boughts, yea, that it is in a mere labyrinth, so long as there remaineth a confused opinion concerning the nature of God. For this is the true rule of godliness, distinctly and plainly to know who that God whom we worship is. If any man will intreat generally of religion, this must be the first point, that there is some divine power or godhead which men ought to worship. But because that was out of question, Paul descendeth unto the second point, that true God must be distinguished from all vain inven- tions. So that he beginneth with the definition of God, that he may thence prove how he ought to be worshipped; because the one dependeth upon the other. For whence came so many false worshippings, and such rashness to increase the same oftentimes, save only be-
? 290 "Nititur et contentus est," founds on, and is contented with.
291 "Pugnasset," contended with them by citing.
122
Acts 17:22-25
? cause all men forged to themselves a God at their pleasure? And nothing is more easy than to corrupt the pure worship of God, when men esteem God after their sense and wit.
Wherefore, there is nothing more fit to destroy all corrupt worshippings, than to make this beginning, and to show of what sort the nature of God is. Also our Savior Christ reasoneth thus, John 4:24, "God is a Spirit. " Therefore he alloweth no other worshippers but such as worship him spiritually. And surely he doth not subtilely dispute of the secret substance [essence] of God; but by his works he declareth which is the profitable knowledge of him.
? 252 "Per forum," through the market-place.
253 "Operam suam locare," hire out their assistance in.
254 "Donec ad vim inferendam sufficerent," until they were able to offer violence.
255 "Ut homines ad mutuous conflictus accendat," that it may inflame men to mutual conflict.
256 "Ad se benigne invitet," benignity invite us to himself.
257 "Tumultuanture," make a tumult.
107
Acts 17:5-10
? and Silas sought to erect the kingdom of Christ, which is spiritual. The Jews knew that this might be done without doing any injury to the Roman empire. They knew that they meant nothing less than to overthrow the public estate, or to take from Caesar his authority. Therefore, the Jews catch at the pretense of treason, that they may oppress the innocent with the envy of the crime alone. 258
Neither doth Satan cease at this day to blear men's eyes with such smokes and mists. The Papists know full well, and they be sufficiently convict before God, that that is more than false which they lay to our charge, That we overthrow all civil government; that laws and judgments are quite taken away; that the authority of kings if subverted by us; and yet they be not ashamed to the end they may make all the whole world offended with us, falsely to report that the Jews do not only allege that Caesar's commandments were broken, because Paul and Silas durst presume to alter and innovate somewhat in religion, but because they said there was another king. This crime was altogether forged; but if at any time religion enforces us to resist tyrannical edicts and commandments which forbid us to give due honor to Christ, and due worship to God; we may then justly say for ourselves, that we are not rebellious against kings, for they be not so exalted, that they may go about like giants to pull God out of his seat and throne. That excuse of Daniel was true, that he had not offen- ded the king, whereas notwithstanding he had not obeyed his wicked commandment, neither had he injured mortal man, because he had preferred God before him. So let us faithfully pay to princes the tributes which are due to them, let us be ready to give them all civil obedience; but if, being not content with their degree, they go about to pluck out of our hands the fear and worship of God, there is no cause why any should say that we despise them, because we make more account of the power and majesty of God.
8. They raised the multitude. We see how unjustly the holy men were handled. Because they had no place granted them to defend themselves, it was an easy matter to oppress them, though they were guiltless. We see, likewise, that it is no new matter for magistrates to be carried away with the rage of the people as with a tempest, especially when the injury toucheth those who are strangers and unknown, at whose hands they look for no reward; because they will not come in danger for nothing. For then they care not for reason or equity, neither do they hear the matter, 259 but one driveth forward another without any resistance, and all things are done out of order, as when they run unto some great fire. But it came to pass, by the singular goodness of God, that so great heat was stayed by and by; for so soon as the
258 "Sed colorem hunc malitiose obtendunt quaerendae invidiae causa. Non tanti erat apud Macedones religio, praesertim Judaica, ut ejus causa homines ignotos, protinus ad caedem raperent;" but maliciously use this pretext for the purpose of producing obloquy. There was not so much religion, especially Jewish, among the Macedonians, that for its sake they would hurry off strangers to execution. Omitted.
? 259 "Nec suscipitur causae cognitio," nor do theytake cognisance of the cause.
108
magistrates profess that they will know farther of the matter, the multitude is appeased; as- surance [security] is taken; and, at length, the matter is ended.
10. They sent them out to Berea. Hereby it appeareth that Paul's labor brought forth fruit in a small time; for though the brethren send forth him and Silas, yet they adjoin themselves as voluntary companions to their danger and cross by this duty. But the constancy of Paul is incredible, because, having had such experience of their stubbornness and malice of his nation, he doth never cease to try whether he can bring any to Christ, namely, seeing he knew that he was bound both to Jews and Gentiles, no injury of men could lead him away from his calling. So all the servants of Christ must so wrestle with the malice of the world, that they shake not off Christ's yoke with what injuries soever they be provoked.
Acts 17:5-10
? ? 109
Acts 17:11-15
? ? Acts 17:11-15
? 11. And those were noblemen among the Thessalonians, who had received the word with all readiness of mind, daily searching the Scriptures whether these things were so. 12. And many of them believed, and honest women which were Grecians, and men not a few. 13. But when the Jews of Thessalonica knew that Paul did also preach the word of God at Berea, they came thither also, moving the multitude. 14. And then straghtway the brethren sent forth Paul that he might go as it were unto the sea; but Silas and Timotheus remained there. 15. Moreover, those which guided Paul brought him even unto Athens; and when they had received commandment to Silas and Timotheus that they should come to him with speed, they departed.
? ? ? 11. Did excel in nobility. Luke returneth again unto the men of Thessalonica. The re- membrance of Christ might have been thought to have been buried by the departure of Paul, and surely it is a wonder that that small light, which began to shine, was not quite put out, and that the seed of sound doctrine did not wither away, which had need continually to be watered that it might spring up. But after Paul's departure, it appeareth how effectual and fruitful his preaching had been. For those who had only tasted of the first principles of godliness do nevertheless profit and go forward, though he be absent, and exercise themselves in the continual reading of the Scripture. And, first, Luke saith that they were of the chief families. For the nobility whereof he maketh mention is referred not unto the mind, but unto the nation. Some think that the men of Berea are compared with the men of Thessalon- ica, because he saith [? ? ? ? ? ? ? ? ? ? ? ? ? ], and not in the superlative degree [? ? ? ? ? ? ? ? ? ? ? ? ? ]. But I think that that manner of speech is usual and common among the Grecians, which the Latins could not so well digest. 260 Moreover, he had said a little before, that certain principal women believed at Thessalonica, and it is not to be thought that the men of Berea were preferred before those of this city. And there is a threefold reason why Luke maketh mention of their excellency of birth. We know how hardly men came down from their high degress, what a rare matter it is for those who are great in the world to undertake the reproach of the cross, laying away their pride, and rejoice in humility, as James commandeth, (James 1:10. )
Therefore Luke commendeth the rare efficacy and working of the Spirit of God, when he saith that these noblemen were no whit hindered by the dignity of the flesh, but that embracing the gospel, they prepared themselves to bear the cross, and preferred the reproach of Christ before the glory of the world. Secondly, Luke meant to make known the glory of the world. Secondly, Luke meant to make known unto us, that the grace of Christ standeth
? 260 "Quae Latinis auribus esset durior," which would have sounded harsher to Latin ears.
110
Acts 17:11-15
? open for all orders and degrees. In which sense Paul saith, that God would have all men saved, (1 Timothy 2:4;) lest the poor and those who are base do shut the gate against the rich, (though Christ did vouchsafe them the former place. ) Therefore we see that noblemen, and those who are of the common sort, 261 are gathered together, that those who are men of honor, and which are despised, grow together into one body of the Church, that all men, in general, may humble themselves, and extol the grace of God. Thirdly, Luke seemeth to note the cause why there were so many added, and the kingdom of Christ was, in such short time, so spread abroad and enlarged at Thessalonica; to wit, because that was no small help, that chief men, and men of honor, did show other men the way, because the common sort is for the most part moved by authority. And though this were no meet stay for faith and godliness, yet is it no strange thing for God to bring the unbelievers (who wander as yet in error) to himself, by crooked and byways. 262
Received the word. This is the first thing which he commendeth in the men of Thessalon- ica, that with a willing and ready desire they received the gospel. Secondly, that they con- firmed their faith 263 by diligent inquisition; so that their faith and godliness are commended in the beginning for forwardness, 264 and in process they are praised for their constancy and fervent desire they had to profit. And surely this is the first entrance into faith that we be ready to follow, and that, abandoning the understanding and wisdom of the flesh, 265 we submit ourselves to Christ, by him to be taught and to obey him. Also Paul himself, in ad- orning the Thessalonians with this title, doth agree with Saint Luke, (1 Thessalonians 2:13. )
As touching the second member, this diligence is no small virtue, whereunto Luke saith the faithful were much given for confirmation of their faith. For many who at the first break out 266 give themselves straightway to idleness, while that they have no care to profit, and so lose that small seed 267 which they had at the first.
But two inconveniences 268 may be in this place objected; for it seemeth to be a point of arrogancy in that they inquire that they may judge; and it seemeth to be a thing altogether disagreeing with that readiness whereof he spake of late; secondly, forasmuch as inquisitions is a sign of doubtfulness, it followeth that they were before endued with no faith, which hath always assurance and certainty joined and linked with it. Unto the first objection I answer,
? 261 "Nobiles et plebeios," that nobles and plebeians.
262 "Per obliquas vias," through winding paths.
263 "Quotidie," daily.
264 "Initio a promptitudine," at the commencement for promptitude or readiness.
265 "Proprio carnis sensu," our own carnal sense.
266 "Ebulliunt," spring forth.
267 "Fidei semen," seed of faith.
268 "Absurdo," absurdities.
111
Acts 17:11-15
? that Luke's words ought not so to be understood, as if the Thessalonians took upon them to judge, or as though they disputed whether the truth of God were to be received; they did only examine Paul's doctrine by the rule and square of the Scripture, even as gold is tried in the fire; for the Scripture is the true touchstone whereby all doctrines must be tried. If any man say that this kind of trial is doubtful, forasmuch as the Scripture is oftentimes doubtful, and is interpreted divers ways, I say, that we must also add judgment of the Spirit, who is, not without cause, called the Spirit of discretion, [discernment. ] But the faithful must judge of every doctrine no otherwise then out of, and according to, the Scriptures, having the Spirit for their leader and guide. And by this means is refuted that sacrilegious quip [quibble] of the Papists, Because there can be nothing gathered certainly out of the Scriptures, faith doth depend only upon the determination of the Church. For when the Spirit of God doth commend the men of Thessalonica, he prescribeth to us a rule in their example. And in vain should we search the Scriptures, unless they have in them light enough to teach us.
Therefore, let this remain as a most sure maxim, that no doctrine is worthy to be believed but that which we find to be grounded in the Scriptures. The Pope will have all that received without any more ado, whatsoever he doth blunder out at his pleasure; but shall he be pre- ferred before Paul, concerning whose preaching it was lawful for the disciples to make in- quisition? And let us not that this is not spoken of any visured [pretended] Council, but of a small assembly of men, whereby it doth better appear that every man is called to read the Scriptures. So likewise, making of search doth not disagree with the forwardness of faith; for so soon as any man doth hearken, and being desirous to learn, doth show himself attent- ive, he is now bent and apt to be taught, though he do not fully 269 give his consent. For example's sake, an unknown teacher shall profess that he doth bring true doctrine: I will come, being ready to hear, and my mind shall be framed unto the obedience of the truth. Nevertheless, I will weigh with myself what manner [of] doctrine it is which he bringeth; neither will I embrace anything but the certain truth, and that which I know to be the truth. And this is the best moderation, when, being fast bound with the reverence of God, we hear that willingly and quietly which is set before us, as proceeding from him. Nevertheless, we beware of the seducing subtilty of men; neither do our minds throw themselves headlong with a blind rage 270 to believe every thing without advisement. Therefore, the searching mentioned by Luke doth not tend to that end that we may be slow and unwilling to believe, but rather readiness with judgment is made the mean between lightness and stubbornness.
Now must we answer the second objection. Faith is contrary to doubtfulness: he which inquireth doubteth; therefore it followeth, that forasmuch as the Thessalonians inquire and
? 269 "Statim plane," plainly, and at once.
270 "Caeco levitatis impetu," with a blind and giddy impulse.
112
Acts 17:11-15
? make search touching the doctrine of Paul, they were void of faith as yet. But the certainty of faith doth not hinder the confirmation thereof. I call that confirmation when the truth of God is more and more sealed up in our hearts, whereof, notwithstanding, we did not doubt before. For example's sake, I hear out of the gospel that I am reconciled to God through the grace of Christ, and that my sins are purged [expiated] through his holy blood: there shall be some testimony uttered which shall make me believe this. If afterward I examine and search the Scriptures more thoroughly, I shall find other testimonies oftentimes which shall not only help my faith, but also increase it and establish it, that it may be more sure and settled. In like sort, as concerning understanding, faith is increased by reading the Scriptures. If any man object again, that those men do attribute but small authority to Paul's doctrine, who search the Scriptures whether these things be so, I answer, that such are the proceedings of faith, that they sometimes seek for that in the Scripture whereof they are already persuaded by God, and have the inward testimony of the Spirit. And Luke doth not say that the faith of the Thessalonians was in all points perfect; but he doth only declare how they were brought to Christ, 271 and how they did profit in faith, until the absolute building of godliness might be erected among them.
12. And many believed. This is not referred unto the sentence next going before, as if those of whom he spake began to believe, making choice of some of them: for that were an absurd thing. But Luke's meaning is, because many were added by their example, the Church was increased in that city. And hitherto hath Luke declared the first beginning of the church of Thessalonica, lest any man should think that Paul's labors did perish through his sudden and violent departure; for unless I be much deceived, he showeth for this purpose what fruit his preaching brought forth in the other city, before he came to the exile of Berea.
13. And when the Jews. We see how the Jews were carried to and fro with such hatred of the gospel as could never be appeased. For they do not only expel Christ furiously when he is offered unto them at home; but when they hear that he is preached elsewhere, they run thither like mad men. But we must not so much in this place consider the fury of the nation as the desperate malice of Satan, who pricketh forward those which be his to trouble the kingdom of Christ, and to destroy man's salvation; and he useth them as fans to raise sedition. Wherefore, let us know, that when at this day so many furious enemies do set themselves against the faithful ministers of Christ, it is not men which procure the war, but it is Satan, the father of lying, who doth go about all these things that he may overthrow the kingdom of Christ. (John 8:44. ) And though there be not always the same form in fighting and en- countering, yet will Satan never cease to make weary those whom he knoweth to serve Christ faithfully, either with open war, or secret lying in wait, or domestical combats.
? ? 271 "Qualiter initiati fuerint Christo," how they were initiated in Christ.
113
Acts 17:16-21
? ? Acts 17:16-21
? 16. And as Paul waited for them at Athens, his spirit was sore grieved in him, forasmuch as he saw the city given to idolatry. 17. Therefore he disputed in the synagogue with the Jews and religious men, and in the market daily with those which lit upon him. 18. And certain Epicures [Epicureans,] and philosophers of the Stoics, disputed with him, and some said, "What will this babbler say? and other some, He seemeth to be a declarer of new devils, [or gods,] because he preached to them Jesus and the resurrection. 19. And when they had caught him, they led him to Mars' Street, saying, May we know what new doctrine this is which thou utterest? 20. For thou bringest certain new things to our ears: Therefore, we will know what these things mean. 21. And all the men of Athens, and the strangers which were there, gave themselves to nothing else but to speak or hear some new thing.
? ? ? 16. Was sore grieved. Though Paul, whithersoever he came, did stoutly execute that function of teaching which he knew was enjoined with him, yet Luke showeth that he was more incensed and moved at Athens, because he saw idolatry reign more there than in any other place for the most part. The whole world was then full of idols; the pure worship of God could be found nowhere; and there were everywhere innumerable monsters of super- stitions, but Satan had made the city of Athens more mad than any other city, so that the people thereof were carried headlong with greater madness unto their wickedness and per- verse rites. And this example is worth the noting, that the city, which was the mansion-house of wisdom, the fountain of all arts, the mother of humanity, did exceed all others in blindness and madness. We know with what commandments witty and learned men did set forth the same, and she had conceived so great good liking of herself that she counted those rude 272 whom she had not polished. But the Holy Ghost condemning the whole world of ignorance and blockishness, saith that those masters of liberal sciences were bewitched with an un- wonted madness. Whence we gather what man's wit can do in matters which concern God. Neither need we doubt of this, but that the Lord suffered the men of Athens to fall into ex- treme madness, that all the world might learn by them, and that they might teach all ages that the foresight and wit of man's mind being holpen with learning and instruction, doth altogether dote, and is mere foolishness when it cometh to the kingdom of God. They had undoubtedly their cloaks and colors, wherewith they did excuse their worshippings, how preposterous and corrupt soever they were. And yet, notwithstanding, it is certain that they did not only deceive men with childish and frivolous toys, but that they themselves were deluded shamefully with gross and filthy jugglings, as if they were deprived of common
? 272 "Barbaros," barbarians.
114
sense, and were altogether blockish and brutish. And as we learn what manner [of] religion proceedeth from man's understanding, and that man's wisdom is nothing else but a shop of all errors, so we may know that the men of Athens, being drunk with their own pride, did err more filthily than the rest. The antiquity, the pleasantness, and beauty of the city, did puff them up, so that they did boast that the gods came thence. Therefore, forasmuch as they did pull down God from heaven, that they might make him an inhabitant of their city, it was meet that they should be thrust down into the nethermost hell.
Howsoever it be, the vanity of man's wisdom is here marked with eternal infamy by the Spirit of God; because, where it was principally resident, there was the darkness more thick. Idolatry did reign most of all there; and Satan carried men's minds to and fro more freely by his mocks and juggling.
Now, let us come unto Paul. Luke saith, forasmuch as he saw the city so given to idolatry, his spirit waxed hot, or was moved. Where he doth not attribute unto him indignation only, neither doth he only say that he was offended with that spectacle, but he expressed the un- wonted heat of holy anger, which sharpened his zeal, so that he did address himself more fervently unto the work. And here we must note two things. For in that Paul was wroth when he saw the name of God wickedly profaned, and his pure worship corrupted, he did thereby declare, that nothing was to him corrupted, he did thereby declare, that nothing was to him more precious than the glory of God. Which zeal ought to be of great force among us, as it is in the Psalm, (Psalm 69:9,) "The zeal of thine house hath eaten me up. " For it is a common rule of all the godly, that so soon as they see their heavenly Father blas- phemed, they be sore vexed, as Peter teacheth that the godly man Lot, because he could not cure most filthy facts, did vex his heart, (2 Peter 2:8. ) And teachers must, above all others, be fervent, as Paul saith, that he is jealous that he may retain the Church in true chastity, (2 Corinthians 11:2. ) And those who are not touched when they see and hear God blasphemed, and do not only wink thereat, but also carelessly pass over it, are not worthy to be counted the children of God, who at least do not give him so much honor as they do to an earthly father. Secondly, we must note that he was not so grieved, that being cast down through despair, he was quite discouraged, as we see most men to be far from waxing hot, or being moved, when they see the glory of God wickedly profaned, that in professing and uttering sorrow and sighing, they do, notwithstanding, rather wax profane with others than study to reform them. Nevertheless, they have a fair cloak for their sluggishness, that they will not procure any tumult when they are like to do no good. 273 For they think that their attempts shall be in vain if they strive against the wicked and violent conspiracy of the people. But Paul is not only not discouraged with wearisomeness, neither doth he so faint by reason of the hardness of the matter, that he doth cast from him his office of teaching; but he is pricked forward with a more sharp prick to maintain godliness.
273 "Quod nolint sine profectu tumultuare," that they are unwilling to excite tumult to no good purpose.
115
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? ? Acts 17:16-21
? 17. With the Jews and religious men. It was an ordinary thing with Paul, wheresoever the Jews had synagogues, there to begin, and to offer Christ to his own nation. After that he went to the Gentiles, who, having tasted of the doctrine of the law, though they were not as yet thoroughly nousled up in [imbued with] true godliness, did, notwithstanding, worship the God of Israel, and being desirous to learn, did not refuse those things which they knew were taken out of Moses and the prophets; and because such aptness to be taught was an entrance unto faith, yea, was a certain beginning of faith, the Spirit vouchsafeth them an honorable title, who being only lightly sprinkled with the first rudiments, drew nearer unto the true God; for they be called religious. But let us remember that all the religion of the world may be brought to nought. Those are called worshippers of God spiritually who gave their name to the God of Israel. Religion is attributed to them alone; therefore there remaineth nothing else for the rest but the reproach of atheism, howsoever they toil and moil 274 in superstition. And that for good considerations; for of whatsoever pomp the idolaters make boast, if their inward affection be examined, there shall be nothing found there but horrible contempt of God, and it shall appear that it is a mere feigned color wherewith they go about to excuse their idols.
18. They reasoned with him. Luke addeth now that Paul had a combat with the philo- sophers; not that he set upon them of set purpose, forasmuch as he knew that they were even born only to brawl and cavil; but he was enforced to enter such a conflict contrary to his purpose, as Paul himself commandeth godly teachers to be furnished with spiritual weapons, wherewith they may valiantly defend the truth if any enemies set themselves against it, (Titus 1:9. ) For it is not always in our choice to make choice of those with whom we will deal; but the Lord doth often suffer stubborn and importunate men to arise to exercise us, that by their gainsaying the truth may more plainly appear. Neither is it to be doubted but that the Epicures, [Epicureans,] according to their wonted frowardness, did trouble the holy man; and that the Stoics, trusting to their subtile quips and cavils, did stubbornly deride him; 275 yet the end shall show that he did not dispute sophistically, neither was he carried away unto any unprofitable and contentious disputation, but did observe that modesty which he himself commandeth elsewhere. And thus must we do, that by refuting meekly and modestly vain cavillings, we may utter that which is sound and true; and we must always avoid this danger, that ambition or desire to show our wit do not unwrap us in superfluous and vain contentions.
Furthermore, Luke maketh mention of two sects, which, though they were the one contrary to the other, 276 had, not withstanding, their contrary vices. The Epicures [Epicur-
? 274 "Anxie se torqueant," anxiously torment themselves.
275 "Contumaciter insultaverint," did contumaciously insult him.
276 "Ex diametro inter se essent oppositae," were diametrically opposed to each other.
116
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? eans] did not only despise liberal arts, but were also open enemies to them. Their philosophy was to feign that the sun was two feet broad, that the world was made ex atomis, [of atoms,] (or of things which were so small that they could not be divided or made smaller,) and by deluding men thus, to blot out the wonderful workmanship which appeareth in the creation of the world. If they were a thousand times convict, they were as impudent as dogs. Though they did, in a word, confess that there be gods, yet they did imagine that they were idle in heaven, and that they were wholly set upon pleasure, and that they were blessed only because they were idle. As they did deny that the world was created by God, as I have said of late, so they thought that man's affairs were tossed to and fro without any governing, and that they were not governed by the celestial providence. Pleasure was their felicity, 277 not that un- bridled and filthy pleasure; yet such as did more and more corrupt men by her enticements, being already, of their own accord, bent to pamper the flesh. They counted the immorality of their souls but a fable, whereby it came to pass that they gave themselves liberty to make much of their bodies.
As for the Stoics, though they said that the world was subject to the providence of God, yet did they afterwards, through a most filthy surmise, or rather doting, corrupt that point of their doctrine. For they did not grant that God did govern the world by counsel, justice, and power, but they forged a labyrinth of the compass or agreement of the causes, that God himself being bound with the necessity of fate or destiny, might be carried violently with the frame of heaven, as the poets do tie and fetter their Jupiter with golden fetters, because the Fates or Destinies do govern when he is about something else. Though they placed felicity [the chief good] in virtue, they knew not what true virtue was, and they did puff up men with pride, 278 so that they did deck themselves with that which they took from God. For though they did all abase the grace of the Holy Ghost, yet was there no sect more proud. They had no other fortitude, but a certain rash and immoderate fierceness. 279
Therefore there was in Paul wonderful force of the Spirit, who standing amidst such beasts, which sought to pull him to and fro, stood firm in the sound sincerity of the gospel, and did valiantly withstand and endure, as well the dogged malapertness [petulance] of the former sect, as the pride and crafty cavillings of the other. And hereby we see more plainly what small agreement there is between the heavenly wisdom and the wisdom of the flesh. For though the whole multitude were offended with the gospel, yet the philosophers were captains and standard-bearers in assaulting the same. For that did principally appear in them which Paul himself speaketh of the wisdom of the flesh, that it is an enemy to the cross
? 277 "Summum bonum," the supreme good.
278 "Superba confidentia," with proud confidence.
279 "Ferrea immanitus," iron-hearted cruelty.
117
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? of Christ, (1 Corinthians 1:26,) so that no man can be fit to learn the principles of the gospel unless he first abandon the same.
Other some said. Luke setteth before us two sects of men, which both were far from godliness; and yet the one sort is worse than the other. Those who are desirous to hear that again which they call new, first, they are moved not with any desire to learn, but with vain curiousity; secondly, they think unhonorably of the Word of God, is that the count it profane novelty; yet because they give ear, and that being in doubt until they may know farther of the matter, they are not quite past hope. But the rest who proudly refuse that which is offered, yea, condemn it reproachfully, do shut the gate of salvation against themselves. For this railing did proceed from monstrous pride; what meaneth this babbler? Because they neither vouchsafe to hear Paul, and also reproachfully refuse him, as if he were some common jester. 280 Moreover, they do not loathe his doctrine through rash zeal, but do openly tread under foot that which is brought unto them concerning religion, though as yet they know it not; because these are ashamed to learn any thing of a base and obscure fellow, who had hitherto professed themselves to be teachers of all the whole world.
A declarer of new devils. They do not take devils [deities] in evil part, as the Scripture useth to do; but for the lesser gods or angels, who they thought were in the midst between the highest God and men, whereof Plato maketh mention oftentimes. As touching the sum of the matter, we must note that those things which Paul spake concerning Christ and the resurrection seemed to them to be new devils. Whence we gather, that our faith is principally distinguished and discerned from the superstitions of the Gentiles by these marks; because it setteth forth Christ to be the sole Mediator; because it teacheth us to seek for salvation only at his hands; because it commandeth us to seek remission of our sins in his death, whereby we may be reconciled to God; because it teacheth that men are renewed and fash- ioned again by his Spirit, who were before profane, and slaves to sin, that they may begin to live righteously and holy. Again, because from such beginnings as do plainly declare that the kingdom of God is spiritual, it lifteth up our minds at length unto the hope of the resur- rection to come. For as concerning other things, though the philosophers do not reason purely, yet they say somewhat. Yea, they speak much concerning eternal life and the immor- tality of the soul; but as touching faith, which showeth free reconciliation in Christ; and re- generation, whereby the Spirit of God doth restore in us the image of God; concerning calling upon God, and the last resurrection, not a word.
19. They brought him to Mars' Street. Though this verse a place appointed for judgment, yet Luke doth not mean that Paul was brought before the seat of the judges, that he might plead his cause before the judges of Mars' Street. 281 But that he was brought thither, where
? 280 "Trivialis nugator," silly or paltry trifler.
281 "Areopagitis," the Areopagites.
118
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? was most commonly a great assembly of people, that the serious disputation might be had before a great and famous audience. And admit we grant that he was brought before the judgment-seat, yet the end doth declare that he was not presented to the judges, but that he had free liberty to speak as before an audience. And that which followeth shortly after, touching the nature and conditions [manners] of the men of Athens, doth sufficiently declare that their curiosity was the cause; that Paul had such audience given him, that he had such a famous place granted him to preach Christ in, that so many came together. For in any other place it had been a crime worthy of death, to speak in the market or in any other public place, having gathered a company of people together; but there, because those who did carry about trifles had liberty granted them to prate, by reason of the immoderate desire they had to hear news, Paul was permitted to intreat of the mysteries of faith, being requested.
Gave themselves to nothing else. The two vices which Luke reciteth do almost go together. For it falleth out seldom that those who are desirous of novelties are not also babblers. For that saying of Horace is most true, "Fly a demander of questions, for the same is also a blab. " And surely we see that curious men are like rent barrels. 282 Furthermore, both vices came of idleness; not only because the philosophers spent whole days in disputing, but because the common sort was too much set upon novelty; neither was there any craftsman so base there, which would not thrust in himself to set in order the status of Grecia. And surely that which Luke saith here is witnessed by all writers, both Greek and Latin, that there was nothing more light, covetous, or froward than that people. Wherefore, there could never be any certain government set down in that city, which was, notwithstanding, the mistress of sciences. Therefore, in principal power, 283 they had, notwithstanding, no long liberty; neither did they ever cease off from attempting things and making many hurly-burlies, until they brought themselves and all Grecia to utter ruin. For when their state was decayed, yet did not they forsake their boldness. Therefore, Cicero doth laugh at their folly, because they did no less fiercely set forth their decrees then, than when they were lords over Grecia. Now, though there were small hope to do any good among curious men, yet Paul did not neglect the opportunity, if, peradventure, he might gain some of a great company to Christ. Neither was this any small praise for the gospel in the most noble place of the city, and, as it were, in a common theater, to refute and openly to reprove all forged and false worshippings, which had reigned there even until this day.
? ? 282 "Doliis pertusis," broken, leaking casks.
283 "In summa potentia," though in supreme power, (an independent state. )
119
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? ? Acts 17:22-25
? 22. And, standing in the midst of Mars' Street, he saith, Men of Athens, I see you in all things, as it were, more superstitious. 23. For, passing by and beholding your manner of worshipping, I found also an altar wherein was written, To the Unknown God. Therefore, whom you worship ignorantly, him do I preach unto you. 24. God, who hath made the world, and all things which are therein, seeing he is Lord both of heaven and earth, dwelleth not in temples made with hands: 25. Neither is he worshipped with man's hands, needing any thing, seeing that he giveth to all life and breath through all things.
? ? ? 22. Men of Athens. We may divide this sermon of Paul into five members. For though Luke doth only briefly touch those things which he set down in many words, yet I do not doubt but that he did comprehend the sum, so that he did omit none of the principal points. First, Paul layeth superstition to the charge of the men of Athens, because they worship their gods all at a very venture; 284 secondly, he showeth by natural arguments who and what God is, and how he is rightly worshipped; thirdly, he inveigheth against the blockishness of men, who, though they be created to this end, that they may know their Creator and Maker, yet do they wander and err in darkness like blind men; fourthly, he showed that nothing is more absurd than to draw any portraiture of God, 285 seeing that the mind of man is his true image; in the first place, he descendeth at length unto Christ and the resur- rection of the dead. For it was requisite to handle those four points generally, before he did descend unto the faith of the gospel.
As it were, more superstitions. The Grecians do oftentimes take [? ? ? ? ? ? ? ? ? ? ? ? ? ] in good part; notwithstanding it doth sometimes signify immoderate fear, wherewith superstitious men do carefully torment themselves, whilst that they forge to themselves vain doubts. And this seemeth to be the meaning of this place, that the men of Athens pass all measure in worshipping God, or that they do not perceive what manner [of] work moderation should be; as if he should say, that they deal very undiscreetly in that they weary themselves in going byways. Thus much touching the words; now to the matter. He proveth by this one reason, that all the worshippings of the men of Athens are corrupt, because they be uncertain what gods they ought to worship, because they take in hand rashly and unadvisedly divers rites, and that without measure. For in that they had set up an altar to the unknown God, it was a token that they knew no certainty. They had, indeed, a great company of gods whereof they spake much, but when they know nothing of the true divinity. Furthermore, whosoever doth worship God without any certainty, he worshippeth his own inventions instead of
? 284 "Fortuito," fortuitously.
285 "Deum statuis vel picturis figurare," to figure God by picture or statues.
120
Acts 17:22-25
? God. Howsoever credulous men do flatter themselves, yet neither doth God allow any religion without knowledge and truth, neither ought it to be counted holy and lawful. Yea, how proud soever they be, yet because they doubt 286 in their consciences, they must needs be convict by their own judgment. For superstition is always fearful, and doth ever know and then coin some new thing.
Therefore we see how miserable their condition is who have not the certain light of the truth, because they do both always doubt in themselves, and lose their labor before God. Notwithstanding, we must note that the unbelievers, whilst that they sometimes make themselves blind through voluntary stubbornness, and are sometimes amidst divers and manifold doubts, [yet] strive and fight with themselves. Oftentimes they do not only flatter themselves, but if any man dare mutter against their folly, they rage cruelly against him; the devil doth so bewitch them, that they think nothing to be better than that which pleaseth them. Nevertheless, if there arise any doubt, if any seducer put up his head, if any new folly [delirium] begin to appear, they do not only waver, being in doubt, but also of their own accord offer themselves to be carried hither and thither. Whereby it appeareth, that neither in judgment, neither in quiet state of mind, they stay and rest in the common custom of worshipping God, but that they droop like drunken men. But carefulness and doubtfulness, [anxiety,] which doth not suffer the unbelievers to flatter and please themselves, is better than amazedness. 287 Finally, though superstition be not always fearful, yet forasmuch as it is inwrapt in divers errors, it disquieteth men's minds, and doth prick them with divers blind torments. This was the cause that the men of Athens did mix their domestical gods (whom they thought they knew, because in their vain opinion they had invented them) with unknown gods. For thereby appeareth their unquietness, because they confess that they have not as yet done as they ought, when they have done sacrifice to the familiar 288 gods, which they had received of their fathers, and whom they called their country gods. 289 Therefore, to the end Paul may pluck out of their minds all vain and false persuasions, he taketh this maxim, that they know not what they worship, neither have they any certain divine power, [deity. ] For if they had known any god at all, being content with him, they would never have fallen away unto unknown gods, forasmuch as the knowledge of the true God alone is sufficient for the abolishig of all idols.
23. To the unknown God. I can well grant that this altar was dedicated to all strange gods; yet I cannot yield to that which Jerome saith, that Paul did, by a certain holy wiliness, attribute that to one God which was written of many. For seeing the superscription [inscrip-
? 286 "Perplexi haerent," remain perplexed.
287 "Tali stupore magis tolerabilis est," is more tolerable than such stupor.
288 "Popularibus," popular.
289 "Indigetas et patrios," native and country gods.
121
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? tion] was common in every man's mouth, there was no place for subtilty, [craft;] why did he then change the plural number? Surely, not that he might deceive the men of Athens, but because the matter did so require, he said, that he brought doctrine concerning an un- known god. And after he hath showed that they are deceived, because they knew not what god thee ought to worship, and had no certain godhood in a great leap of gods, he doth now insinuate himself, and doth purchase favor for his doctrine. Because it was an unjust thing to reject that which was uttered concerning a new god, to whom they had already given over themselves; and it was far better first to know him, than rashly to worship him whom they knew not. Thus doth Paul return again to that principle, that God cannot be worshipped rightly unless he be first made known.
But here may a question be moved: how he saith that God was worshipped at Athens, who doth refuse all worshippings which are not agreeable to the prescript of his law, yea, he pronounceth that all that is idolatry which men invent without his Word? If God allow no worship but that which is agreeable to his Word, how doth Paul give this praise to men, who did dote without measure that they worshipped God? For Christ, in condemning the Samaritans, is content 290 with this one principle, in that they worship God without know- ledge, (John 4:22;) and yet they did boast that they worshipped the God of Abraham. Then, what shall we say of the men of Athens, who, having buried and quite put out the remem- brance of the true God, had put in place of him Jupiter, Mercury, Pallas, and all that filthy rabble? I answer, that Paul doth not in the place commend that which the men of Athens had done; but taketh from their affection, though it were corrupt, free matter for teaching.
24. God, who hath made the world. Paul's drift is to teach what God is. Furthermore, because he hath to deal with profane men, he draweth proofs from nature itself; for in vain should he have cited 291 testimonies of Scripture. I said that this was the holy man's purpose, to bring the men of Athens unto the true God. For they were persuaded that there was some divinity; only their preposterous religion was to be reformed. Whence we gather, that the world doth go astray through bending crooks and boughts, yea, that it is in a mere labyrinth, so long as there remaineth a confused opinion concerning the nature of God. For this is the true rule of godliness, distinctly and plainly to know who that God whom we worship is. If any man will intreat generally of religion, this must be the first point, that there is some divine power or godhead which men ought to worship. But because that was out of question, Paul descendeth unto the second point, that true God must be distinguished from all vain inven- tions. So that he beginneth with the definition of God, that he may thence prove how he ought to be worshipped; because the one dependeth upon the other. For whence came so many false worshippings, and such rashness to increase the same oftentimes, save only be-
? 290 "Nititur et contentus est," founds on, and is contented with.
291 "Pugnasset," contended with them by citing.
122
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? cause all men forged to themselves a God at their pleasure? And nothing is more easy than to corrupt the pure worship of God, when men esteem God after their sense and wit.
Wherefore, there is nothing more fit to destroy all corrupt worshippings, than to make this beginning, and to show of what sort the nature of God is. Also our Savior Christ reasoneth thus, John 4:24, "God is a Spirit. " Therefore he alloweth no other worshippers but such as worship him spiritually. And surely he doth not subtilely dispute of the secret substance [essence] of God; but by his works he declareth which is the profitable knowledge of him.
